sialist, and that was all-nothing particular in the spiritual way. 14th -Isaac Barrow died (like most of the others) before Swedenborg was born. 15th-So did the never-to-beforgotten Jeremy Taylor! 'I make no comments,' says Mr. Brindley to Mr. Dawson, on your flippant impertinence about the 'pratings' in church: let the names I have mentioned, and their noble productions, supply their proof. Verily, they do supply a reproof: but it is clear on whose back the lash descends. O, Mr. Brindley! how could you blunder so, with all your schoolbooks and your boys about you! where is your pompous list? Half struck out as dead, and the rest shown for the most part to be too sadly fond of cups and taverns, intrigues and place hunting, or at best of logic and of fisticuffs. A few among them pious and devout, but men for the most part better acquainted with the sponging houses or controversial book-shops of the day, than the church and the spiritualities thereof. But what if Mr. Brindley had quoted ten times as many names as these-all admissible as belonging to the times when Swedenborg lived, and all good as cases in point, in the matter of spirituality of what use would it all have been unless he had also shown that they were fair specimens of the folk that lived then? And, besides, if Mr. Brindley had read the works of some of the men he so ignorantly quotes, he would have known that they bring charges against their age precisely similar to those that Mr. Dawson has brought; but it is hardly worth while stopping here, except for the fun. Obituary. At Farnworth, November 27th, 1858, aged 50, James Berry was removed out of this into the eternal world. The deceased was educated among the Catholics, but coming, through his residence in Kersley, into contact with the doctrines of the New Church, he gradually received its truths, and imbibed its spirit. The effect of the new teachings gradually became manifest in his conduct. His character, which in the early part of his life was marked by some degree of asperity, gradually softened and matured, and in the same degree his attachment to the doctrines and interests of the church became stronger. For the last six months of his earthly course his advancement in Christian affection became more than ever striking, and nowhere was it more strikingly exhibited than at home, and his increasing tenderness and kind consideration will long be remembered by his sorrowing partner. His illness was of only a few days' continuance. On the Sunday he visited a very old friend at Bury, and during his stay there was taken suddenly ill. He immediately returned home, and took to his bed, from which he never again arose. For the few days his stay was prolonged, he suffered greatly, but bore it with deep resignation. On the following Saturday death terminated his sufferings. His last audible words were fragments of the beautiful assurance, Though I walk through the valley of the shadow of death, I shall fear no evil," &c. From the respect in which he was held, his funeral discourse was attended by great numbers; and it is hoped the impressions made were both favourable and salutary. The Kersley Society has also to record another apparent loss in the removal, December 11th, 1858, in her twentyninth year, of Ann, wife of Robert Norries, of Kersley Moor. Brought up in the Sunday school, all her associations were with the church, and for many years she lent efficient aid in the choir. The cause of her decease was consumption. Though its progress was characterised by all the flattering symptoms attendant on that malady, and the hopes of her friends were frequently raised, and as frequently dashed to the ground, she bore the disappointment, if disap. pointment it was to her, as she did her whole sickness, with a meek and quiet spirit, and at length yielded her spirit into the hands of her heavenly Father. CAVE and SEVER, Printers, Palatine Buildings, Hunt's Bank, Manchester. THE ANIMALS OF THE BIBLE, AND THEIR CORRESPONDENCE TO SPIRITUAL THINGS IN MAN, AND IN THE CHURCH; THE ORIGIN OF SACRIFICIAL WORSHIP. THE animals mentioned in the Word form one peculiar and striking feature of the divine volume. They appear so often, and under circumstances so peculiar, especially in the Prophets, as to awaken in the devout reader some conception of their spiritual meaning,—the idea of the lamb awakening the perception of innocence; of the wolf, that of malice and cruelty. There is, indeed, in most minds an instinctive perception of the spiritual correspondence of many animals. Poetry often clothes its effusions in forms taken from the animal kingdom. Shakespere revels in emblems of this kind, which imbue his stanzas with force and beauty, and add charms to his poetry which nothing else could supply. The animals mentioned in the Bible are classified, first, into those of the flock and of the herd; secondly, into the clean and the unclean, or into such as might be eaten, and into such as were not to be eaten ; thirdly, into the ferocious and the venomous, or into such as have a bad correspondence, being the types of various evils from hell. A few papers on this subject in our Magazine may be of service in opening up, and elucidating the spiritual sense of the Word, and awakening the interest of the young who wish to become intelligent in the spiritual things of heaven and the church. The animals of the flock are sheep, lambs, and rams; those of the herd are oxen, bullocks, heifers, cows, and goats. These animals are most frequently mentioned in the Word, because they were commanded [Enl. Series.-No. 62, vol. vi.] D to be offered up either as sacrifices or as burnt-offerings in the typical worship of the Jews. A minute account of the mode in which they were to be offered in sacrificial worship is given in Leviticus. The reason why the animals of the flock and of the herd were thus commanded to be sacrificed, was because by correspondence they represent the spiritual and celestial affections of what is Good and True from the Lord, as revealed in the Word. These affections, as is well known, constitute both heaven and the church. No man can be a member of the church except these affections, as typified by the animals of the flock, form his internal or spiritual life, and thence constitute, as denoted by the animals of the herd, the essence and spirit of his external or natural life. He can have no pure love of Truth by which he can be saved, unless he is moved and actuated by these spiritual affections. Hence the apostle says, that "those who perish, perish because they receive not the love of the Truth, that they might be saved." (2 Thess. ii. 10.) Thus a man can have no faith that is saving, no love or charity that is heavenly, no holiness that is spiritual, or that can be admitted into heaven, except from the life of these spiritual and celestial affections represented by the animals of the flock and of the herd. When actuated by merely natural affections only, or by such as originate in selfish or worldly love, a man is either a wolf (Matt. vii. 15.) or a fox, (Luke xiii. 32.) or a serpent and a viper, (Matt. xxiii. 33.) and is consequently not a man, still less is he prepared to become an angel of heaven. That it is by a law of creation that all things in nature should be typical of the Lord's kingdom, and also of man, is generally admitted. But in what manner the law is operative, and how all things are thus representative, could not be known until Swedenborg, by an especial illumination, was enabled to explain the nature of correspondences between things spiritual and natural. Where interior or spiritual things are manifested as objects of sense, they assume the appearance of such things as are in nature. In the spiritual world, the correspondence between internal affections, which form the life of spirits and of angels, and external objects, is complete and exact. Hence we are informed, that in the spiritual world the scenery and objects mentioned in the Word were constantly seen, according to the states of the angels and spirits whom they surround. Beautiful objects and useful and tame animals surround the good, as exponents of their interior states, and as correspondences to their heavenly affections, and to their thoughts hence resulting. But surrounding evil spirits objects of a contrary character, and noxious and wild beasts as exponents of their states, and as correspondences to their infernal and ferocious dispositions, constantly appear. There is, then, between the affections and dispositions of the human mind and the animal kingdom a fixed law of correspondence, so that each animal, whether a beast or a bird, is a correspondence to some affection, either good or bad, in the minds of spirits and of men. Hence it is solely from this cause that the Lord calls His disciples "sheep and lambs," and the enemies of His church "wolves and vipers." The former because they exhibit the dispositions and the affections which form the character of His disciples, and the latter because they characterize the states of those who are not His disciples, and consequently not members of His church. The true reason why the animals of the flock and of the herd were offered as sacrifices and as burnt-offerings may now be seen. So great is the value of a knowledge of correspondences, that not only the origin of sacrifices, but of all the other acts of worship in the dispensation of the Jews, may now be understood. Dr. Mc. Gee, in his celebrated Treatise on the Atonement, makes the declaration, after shewing that sacrifices were adopted in all ancient forms of worship, that the origin of sacrifices, so revolting to the common perceptions of mankind, had never been rationally explained, nor could it be understood why Jehovah, in ordaining them, had entered so minutely into the particulars of the mode in which they should be slain, prepared, and offered up upon the altars of Israel. And this must for ever have remained a dark mystery to the church had not an enlightened teacher such as Swedenborg explained it, by that "Key of Knowledge" called the Science of Correspondences, which explains the relation between things natural and spiritual, and unfolds the treasures of intelligence and wisdom contained in God's holy Word. The most simple act of worship is the presentation of an offering. The Lord consequently alludes to this offering as the universal symbol of all worship, when He says "If thou bring thy gift to the altar, and there remember that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." This shews us that every gift or offering is a symbol of love to the Lord and of charity to the neighbour, which is the essential element of all true worship. The external is the presentation of a gift, which is of no avail if the internal vital principle, of which it is the outward symbol, be wanting. The "gift" is to be laid beside the altar, not to be offered upon it, until the reconciliation with the brother, which is a life of charity, is effected; then the gift can be offered, because it is the outward form of a genuine and holy worship. The relation between internal and external worship is here plainly shewn by the Lord Himself. Both the external act-the gift laid upon the altar-and the internal, or the life of love to God and man, were thus indispensable in all true worship, such as the Lord can accept, and such as is conducive to the salvation of man. Those, therefore, who neglect acts of external worship, under the vain imagination that the internal is all that is required by Divine order, are greatly mistaken, and will sooner or later find out that they have been under the influence of some selfish and worldly love, which has inflicted a grievous injury on their spiritual life, and robbed them of the blessings of a true worship, or of a real communion with the Lord and with the angels of His kingdom. A remnant of this presentation of a gift in worship is still preserved among nearly all Christians, in the most holy act of worship, in the Communion of the Lord's Supper; and this remnant, we trust, will never be omitted, as it involves in one single and simple act all that the ancient sacrifices and offerings of the Church of Israel, especially when coupled with the Bread and Wine, as symbols of the Lord's Flesh and Blood, and of His redeeming love, displayed in the salvation of mankind. It was also divinely commanded in the representative Church of the Jews that " none should appear before the Lord empty," (Exodus xxxiv. 20.) that is, that all, when they came to worship in the temple, should bring some gift, either as a sacrifice or as an oblation, to lay upon the altar, as a symbol of their worship. This was commanded to teach us that internal worship was not full and complete unless embodied in an external act corresponding, by a symbol, to the affection which ought always to prevail in the holy duties of worship. This affection realized in act is glory to God in the highest, peace on earth, and goodwill towards men. The very first acts of worship of which we consequently read in the Word, were the offerings of Cain and of Abel. The former, "brought of the first-fruits of the ground an offering to the Lord." The latter "brought of the firstlings of the flock, and of the fat thereof." Cain's offering was rejected, because it was of truth without love,-of faith without charity, of knowledge without practice, or, as the Apostle says, "of a show of Godliness without the power thereof," or what amounted to nearly the same, of moral good derived from mere selfish and worldly considerations, without spiritual or heavenly good, as its vital principle. An offering of this kind, of which, ever since the fall, there have been many presentations to the Lord, is never accepted by Him, because it is external only, and has not within it a truly living principle of love to God and man. The offering, however, of Abel was accepted, because it |